Irish Mythology: Culture or Commodity?

Here’s a very thought-provoking article by Brian O’Sullivan on how elements of Irish culture and mythology have been used—and more often abused—in fantasy fiction. His main point is found, I think, in the these two paragraphs:

The problem, however, is that mythology is CULTURALLY based. Mythology contains elements of fantasy but at its most fundamental it’s an intellectual framework used by our ancestors to make sense of the world around them. Because it’s culturally based, many of the mythological elements and associated context have been passed down through generations and incorporated into national identity and belief systems. Today of course, the use of Irish mythology has been superseded by scientific rationale, but its core narratives remain intrinsically linked to Ireland’s self-identity and cultural values.

From an Irish perspective therefore, when you see your native cultural icons plucked from their normal environment, repackaged in some pseudo-Celtic [nonsense] and then reproduced out of context in a fantasy product, you can start to appreciate why other native groups complain about the commercial appropriation and exploitation of their cultures. For Irish people in particular, it feels as though we’ve been bombarded by mawkish, overly romanticised and culturally inaccurate interpretations of our own mythology for decades.

O’Sullivan is clearly and rightly passionate about this, and he provides much food for thought. I’m grateful for his raising my awareness of how things things are experienced for people who cherish these mythological elements, even if they don’t literally believe in them.

He later mentions the backlash over J. K. Rowling’s handling of Native American mythology in her “History of Magic in North America.” I’ve shared some of my thinking on that matter elsewhere, and much of what I say there applies here as well. My fiction is set in the United States of America. To write authentically, I feel I have an obligation to deal with the entire melting pot of cultures that I see around me on my way to work every morning. Therefore, this is what I wrote:

I’m not going to say Native American beliefs and folklore concerning magic, fantastic beasts, and so forth are off limits for fantasy writers. Nor, for that matter, should be the mythology of West Africans brought to North America as slaves. To be honest, leaving these elements out strikes me as more colonialistic than including them. Writing off black, Native American, or other non-white contributions to American life and culture leaves a story at best only half-told.

The challenge, especially for someone of European descent (something Ms. Rowling and I have in common), is to listen to these other cultures and go the second mile in attempting to depict them with dignity and integrity.

Of course, it’s up to you, my readers, to decide whether I’ve met that challenge.

The Ogham Alphabet

oghamSometimes called the “Celtic Tree Alphabet,” Ogham (pronounced, roughly, Oh-um) is made up of straight lines intersecting a staff at various angles. Atlas Obscura has posted an informative article about this unique writing system:

There are about 400 known Ogham stones in the world—360 in Ireland, and the rest scattered between Wales, the Isle of Mann, and Scotland. Most are monuments or border markers, engraved with the evocative names and genealogies of their owners—”Belonging to the Three Sons of the Bald One,” or “He Who Was Born Of The Raven.” More are almost certainly lurking—hidden stones can (and do) pop up occasionally, built into churches, unearthed at construction sites, or hiding out disguised as decorative stonework.

There’s a blink-and-you’ll-miss-it detail in Children of Pride in which an antagonist writes a line of Ogham script as part of a spell. But there was no way (or reason) to indicate that this was what was happening. I’ll leave it to my readers to see if they can track down the scene. 😉

Merrows: Irish Mermaids

Ruthie from the Celtic Myth Podshow introduces us to these underwater faeries.

The word merrow or moruadh comes from the Irish muir (meaning sea) and oigh (meaning maid) and refers specifically to the female of the species. Mermen – the merrows male counterparts – have been rarely seen. They have been described as exceptionally ugly and scaled, with pig-like features and long, pointed teeth. Merrows themselves are extremely beautiful and are promiscuous in their relations with mortals.

The Irish merrow differs physically from humans in that her feet are flatter than those of a mortal and her hands have a thin webbing between the fingers. It should not be assumed that merrows are kindly and well-disposed towards mortals. As members of the sidhe, or Irish fairy world, the inhabitants of Tir fo Thoinn (the Land beneath the Waves) have a natural antipathy towards humans. In some parts of Ireland, they are regarded as messengers of doom and death.

Ruthie goes on to equate merrows with selkies, women who take on the form of seals by wearing a magical seal skin. To my mind, these are separate creatures, though it is certainly true that legends tend to be fluid over time and distance. There are certainly points of overlap between them.

The Island of Hy Brasil

The mysterious island sometimes called “the Irish Atlantis” is the subject of a new post at the Celtic Myth Podshow by
Rónán Gearóid Ó Domhnaill.

It got its name from the Irish Uí, meaning descendant of Bresal, meaning beauty. Bresal was of the Fir Bolg and it was after one of his daughters, Galvia, that Galway got its name. It was suggested that the country of Brazil was named after the island, but it actually got its name after the red coloured Brazil wood. Other names for the island included Tir fo-Thuin (Land Under the Wave), Mag Mell (Land of Truth), Hy na-Beatha(Isle of Life), and Tir na-m-Buadha (Land of Virtue).

There is a description of the island the 9th century biography of Saint Brendan Navigatio Sancti Brendani which was a medieval bestseller. The island was described as being shrouded in mist, visible for one day only every seven years, circular in shape with a river running across its diameter. Though visible it could not always be reached.

Its exact location has never been clarified. In 1325 the Genoese cartographer Dalorto placed it west of Ireland, later it appeared southwest of Galway Bay. Some said it was off the Kerry Coast. On some 15th century maps, islands of the Azores appear as Isola de Brazil, or Insulla de Brazil. A Catalan map from 1480 labels two islands “Illa de brasil”, one to the south west of Ireland one south of “Illa verde” or Greenland.

The Tuatha Dé Danann

Here’s another excellent, concise summary of an aspect of Irish mythology from Ruth at the Celtic Myth Podshow:

The Tuatha de Danann, the people of the Goddess Danu, were one of the great ancient tribes of Ireland. The important manuscript ‘The Annals of the Four Masters’, records that they ruled Ireland from 1897 B.C. to 1700 B.C.

The daoine sídhe or faeries of Ireland are said to be the descendants of this noble lineage.

In the world of Taylor Smart, the sídhe sometimes swear by saying “Danu!” or “By Danu!” I haven’t gone into any detail how contemporary sídhe remember and/or reverence their distinguished ancestors. Perhaps a bit of that will trickle into the third book of the Into the Wonder series, Oak, Ash, and Thorn.

The Irish Sídhe

Newly posted from Ruth at Celtic Myth Podshow:

Numbers of fairy hills and sepulchral carns are scattered over the country, each with a bright palace deep underneath, ruled by its own chief, the tutelary deity. They are still regarded as fairy haunts, and are held in much superstitious awe by the peasantry.

The fairies possessed great preternatural powers. They could make themselves invisible to some persons standing by, while visible to others: as Pallas showed herself to Achilles, while remaining invisible to the other Greeks (Iliad, 1.). But their powers were exercised much oftener for evil than for good. They were consequently dreaded rather than loved; and whatever worship or respect was paid to them was mainly intended to avert mischief. It is in this sense that they are now often called ‘Good people.’

Rethinking Vikings

Listverse has a list of ten discoveries that cast the vikings in a new light. It’s quite interesting and worth a read.

Why mention vikings on Saint Patrick’s Day? Mainly because they were instrumental in the development of the city of Dublin:

The Vikings explored vast amounts of Europe and North America, but they eventually settled into the land that would eventually become Dublin. At the time, its relatively mild climate, thick tree cover, and river made it the perfect location for a winter home. There they repaired their ships and set up a trade network.

The number of Viking relics found in Dublin over the years has been staggering. Temple Lane was created by Viking settlers and has been called the oldest street in Dublin. Viking swords have been found in the area around Christchurch, and the earliest foundations of Dublin Castle are clay floors that were also dated to the Viking era. And just south of the River Liffey is a huge concentration of buildings that seem to indicate the center of the Viking settlement, including houses and buildings once used for metalworking and the production of other commodities like leathers, textiles, and jewelry. Also along the area of the Liffey was evidence of amber-working.

Irish Fairy Tales

Irish Fairy Tales by Edmund Leary is now available in the public domain. According to the Celtic Myth Podshow,

The author of the tales contained in this volume was one of the brightest and most poetic spirits who have appeared in Ireland in the last half century. It is needless to say that he was also one of the most patriotic Irishmen of his generation–patriotic in the highest and widest sense of that term, loving with an ardent love his country, its people, its historic traditions, its hills and plains, its lakes and streams, its raths and mounds. Like all men of his type, he lived largely in the past, and his fancy revelled much in fairy scenes of childhood and youth. So reads the introduction to this book, originally published in 1906 and containing some great Fairy Tales.

You can read or download Irish Fairy Tales at Project Gutenberg.

Five Vampires from Around the World

vampire

I grew up on Bela Lugosi’s interpretation of Bram Stoker’s Dracula. For the longest time, that was what a vampire was—and it was the only thing a vampire could be! Vampires were suave, aristocratic, and spoke with an Eastern European accent. They turned into bats, drank the blood of their victims, slept in a coffin, and were destroyed by sunlight.

Needless to say, it was an eye-opener when I learned there were other kinds of vampires out there. When I first read Dracula, I was amazed at how new and fresh Stoker’s original Count Dracula was compared to Lugosi and all of his many imitators. (Dracula can walk around in the daytime? Why didn’t I know this??)

In honor of Halloween, I thought I’d write a little about some of the unusual vampires or vampire-like creatures found in world mythology. These are not necessarily my “favorites,” but they perhaps show a little bit of the diversity of vampire lore.

Estrie

The estrie is a type of female vampire found in Jewish folklore. It is said to prey mainly on Jewish men, but it also has a taste for the blood of children. Estries are sometimes seen as comparable to succubi, seductive female demons. They are also shapeshifters, able to turn into birds or cats at will.

The earliest estrie legends describe them as demonic entities. Later stories depict them living among mortals as part of the community, possibly victims of some sort of demonic possession.

Unlike other demons or creatures of the night, estries are undeterred by holy symbols or holy places.

Neamh-mairbh

This Gaelic word signifies “the walking dead.” One famous example of a neamh-mairbh was the evil magician Abhartach, whose story is told in Patrick Weston Joyce’s The Origin and History of Irish Names of Places (1875). He says of Abhartach,

This dwarf was a magician, and a dreadful tyrant, and after having perpetrated great cruelties on the people he was at last vanquished and slain by a neighbouring chieftain; some say by Fionn Mac Cumhail. He was buried in a standing posture, but the very next day he appeared in his old haunts, more cruel and vigorous than ever. And the chief slew him a second time and buried him as before, but again he escaped from the grave, and spread terror through the whole country. The chief then consulted a druid, and according to his directions, he slew the dwarf a third time, and buried him in the same place, with his head downwards; which subdued his magical power, so that he never again appeared on earth. The laght raised over the dwarf is still there, and you may hear the legend with much detail from the natives of the place, one of whom told it to me.

In some versions of the tale, Abhartach rises from the grave to drink the blood of his former subjects. He is sometimes tauted as the (or an) inspiration for Bram Stoker’s Dracula.

Vetala

A vetala (also vetaal or baital) is a type of evil spirit from Indian folklore. They take possession of human or animal corpses to use as vehicles in which to hunt for blood to drink—although they are also able to move about without the aid of a material “host.” They can also possess living victims.

The vetala is not simply an aspect or residue of person it inhabits. It doesn’t possess that person’s memories. They are malicious creatures in every way. In addition to their blood-drinking, cannibalistic tendencies, they are also known to kill children, cause miscarriages, and drive people insane.

In at least one instance, however, these creatures are presented in a more positive light. In the story of Baital Pachisi, the vetala is a heroic character who saves the life of the king, the protagonist of the story.

Vetalas can be repelled by chanting and released from their undead condition by performing the proper funeral rituals on their behalf.

Ekimmu

Unlike many conventional understandings of vampires, the ekimmu (or edimmu) of ancient Mesopotamia (Assyria) do not drink the blood of their victims. Rather, they are phantom, demon-like creatures that draw sustenance from the “breath” of others, often babies or young children. (Other sources say the ekimmu drained both blood and life-force.)

Ekimmu were the spirits of deceased humans who could not find peace in death. It was possible to become an ekimmu in a variety of ways including dying violently from murder, dying young, being improperly buried, etc.

An ekimmu’s victims generally die after a few days. These creatures could also inflict disease or inspire criminal behavior.

Leannán Sídhe

The leannán sídhe (Scottish leannan sith, Manx lhiannan shee) or “faery lover” is another “psychic vampire” like the ekimmu. Rather than being an undead monster, however, this is a faery being. Specifically, it is a beautiful female faery that compels a mortal man to fall in love with her. In return for her love, she imparts great artistic or creative abilities. The price of this inspiration, however, is often insanity or a premature death. According to W. B. Yeats’s Fairy and Folk Tales of the Irish Peasantry (1888),

The Leanhaun Shee (fairy mistress) seeks the love of mortals. If they refuse, she must be their slave; if they consent, they are hers, and can only escape by finding another to take their place. The fairy lives on their life, and they waste away. Death is no escape from her. She is the Gaelic muse, for she gives inspiration to those she persecutes. The Gaelic poets die young, for she is restless, and will not let them remain long on earth—this malignant phantom.

Although Yeats focused on the parasitic aspects of the leannán sídhe, others highlight her positive role as a muse.